Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cast_v	glorious_a	great_a	97	3	2.1030	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16523	The doctrine of the sabbath plainely layde forth, and soundly proued by testimonies both of holy scripture, and also of olde and new ecclesiasticall writers. Declaring first from what things God would haue vs straightly to rest vpon the Lords day, and then by what meanes we ought publikely and priuatly to sanctifie the same: together with the sundry abuses of our time in both these kindes, and how they ought to bee reformed. Diuided into two bookes, by Nicolas Bownde, Doctor of Diuinitie.	Bownd, Nicholas, d. 1613.	1595 (1595)	STC 3436; ESTC S113231	229,943	300

Lords Supper Why then might not the day be changed nay 1. Cor. 10. was it not the great wisedome of God to change the day with all these to shewe that there was a thorowe change indeede in the whole gouernmēt of the Church of the Iewes whē the day it selfe vpon which all the other things were practised was changed together with them And whereas all other things were so chāged that they were cleane takē away as the Priesthood the sacrifices and sacraments this day was so changed that it yet remaineth which sheweth that though all the other were ceremoniall and therfore had an ende this onely was morall and therefore abideth still So saith Master Gualter Gualt in Mal. 3. Homil. 23. The Primitiue Church thought it did abolish the Iewish Sabbath Olim illud sacrū non aboleuit yet it tooke not away the holy day of rest but did translate the obseruation of it vnto the day following therefore there is the same vse of it now which was of the Sabbath in times past among the true worshippers of God Why the Apostles changed the sabbath of the Iewes into this day that we now keep rather then any other When thus it seemed good to the Apostles vpon these waightie considerations being herein gouerned by the holy Ghost to change this day they were directed by the same spirite aduisedly to chuse this day which we now keepe and must keepe to the end of the world rather then any other vpon speciall groundes and most singular reasons laide open to the Church who seeing into them and being perswaded by thē gaue their free consent vnto it For seeing that our God and sauiour Iesus Christ taking vpon him the wonderfull worke of our Redemption did finish and make an ende of it vpon that day when he did most victoriously rise from the dead and so declare that he had conquered all and that he dying in the state of a condemned sinner for vs taking vpon him all the punishment that was due to vs euen to the ransaking and confounding of all the partes of his soule and bodie Luk. 22.41.44 with droppes of water and blood trickling down from him when hee kneeled vpon the colde grounde and to the powring forth of that lamentable crie with great anguish My God my God why hast thou forsaken me And being thus caried to the graue Math. 27.46 and put vnder the ground as a man forlorne and cast away death holding him fast and chayning him vp as it were for the space of three dayes and three nights hee did notwithstanding all this at the time appoynted Act. 2.24 euen vpon this very day loose the sorrowes of death because it was vnpossible that hee should be holden of it and rising vp with wonderfull great glorie d●d shew that all things were ended and that hee had redeemed mankinde and all the Creatures into the glorious libertie of the sonnes of God Rom. 8.21 according as it is set downe in the Gospell When the first day of the weeke began to dawne Math. 28 1. Mary Magdalene and the other Mary came to see the sepulchre and behold there was a great earthquake for the Angell of the Lord descended from heauen and came and rolled backe the stone from the dore of the sepulchre and sate vpon it and sayd to the women feare ye not for I knowe that you seeke Iesus that was crucified he is not here for he is risen as he said Now that it might appeare that all the Ceremonies of the Iewes were at this time ended in him that was the fulfilling of them and that all those shadowes were taken away by his death who was the substance and bodie of them Because Christ did rise from the dead on that day they did make choyse of that day specially vpon which he rising againe from all things which he suffered did declare that he had ouercome and ended them indeede And besides that it might be an effectuall teaching to the Church that al the libertie and freedome from sinne from hell and death and from the eternall wrath of God is purchased vnto them by the accursed death shamefull sufferings of Christ Iesus vpon the Crosse by none other and that all glorie happines and life commeth vnto them from his righteousnes and glorious resurrection they did preferre this day aboue any other as most worthie in the which he hauing before suffered all these intolerable things for them and being pressed downe with them euen vnto death did afterwards recouering himselfe as it were and gathering new strength like vnto the most victorious lyon of the tribe of Iuda did I say Reuel 5.5 Rom. 1.4 mightilie raise vp himselfe in glorie for their sakes by the inuincible power of his Godhead Chrysostome among the sundrie names which he reckoneth vp that this day had in the Primitiue Church sayth it was therefore called the Lords day Chrysost serm 5. de resur Quia solemnis erat memoriae resurrectionis Christi because was solemnely appoynted for the memorie of the resurrection of Christ August epist ad Ianuar. 119 cap. 13 ad Casul 86. Whereunto agreeth S. Augustine The Lords day was declared vnto the Church by the resurrection of the Lord vpon that day And in another place The Apostles did appoynt the Lords day in stead of the Iewish Sabbath Idem de temp serm 251. Quia in eo redemptor noster à mortuis resurrexit because vpon that day our redeemer did rise from the dead which also therefore is called the Lords day So that not so much the Apostles as Christ himselfe brought in this chaunge and was the author of this day And this is that which one sayth Wolph chronol lib. 2. cap. 1. Nouum Christus Sabbathum substituit Christ did appoynt the new Sabbath when our last enemie death being ouercome he made an end of the labors of our redemption which in his humanitie were to be borne and the next day with the new man restored he brought out of the graue a new time the time of our redemption and of the new Couenant and did prepare an euerlasting Sabbath into the which himselfe then entered for vs also at the time appoynted by vertue of his resurrection to be entered into therefore as in the time of the Creation that day which was first of the Creation finished was made holi● for the worship of God so now in the time of the redemption that day which is first after the finishing of it is to bee accounted holie of vs. August de tēp serm 251. It appeareth in the Scripture sayth S. Augustine that this day is of great account for it is the first day of the world in it were formed the Elements in it were created the Angels in it Christ rose from the dead in it the holie Ghost descended vpon the Apostles and God first rained Manna in the wildernesse so that by these and

so I conclude with P. Martyr Of euery seuen daies one must be reserued to God P. Martyr in Gen. 2. he meaneth one whole day not a peece of it Therefore there must needes be certaine other holie dueties and parts of Gods worship which wee must walke in the rest of the day when the congregation is dissolued and when wee are alone by our selues which are the priuate religious exercises of a Christian man in which he sanctifieth the rest of the Sabbath and they are all such parts of Gods seruice which a man can doe by himselfe alone or with others of his houshold or neighbours whereby he might prepare himselfe or them for the publike ministerie which is the chiefest or afterwards make it most profitable to himselfe or them Vnto which it seemeth Master Bucer had respect whē as he speaking of such things as are to be done vpon the Sabbath and hauing named those that are publike Bucer in Matth. 12.11 as to heare the word to receiue the Sacraments to prouide for the poore vnto them addeth In the first part of the day wee ought to prepare our selues for the publike assemblies Instituere ad pietatem familiam to instruct a mans houshold vnto goldines In the former part of the day therefore euery one must prepare himselfe for the Church that hee might come thither with profite for if in all worldly things that bee of any moment we doe prepare our selues then much more ought we to doe it in heauenly whereunto wee are most vnfit as they in themselues are the greatest especially when the benefit of them is so great if we be prepared and the daunger is so perilous if we be vnprepared for the preaching of the word is the sauour of life vnto life 2. Cor. 2.15 or the sauour of death vnto death And in the Sacramēt is offered vnto vs the bodie and bloud of Christ 1. Cor. 11.24 to nourish vs vp vnto euerlasting life but if we eate and drinke vnworthily we procure Gods iudgement against our selues 29 The Lord in speaking to his people from heauen in an extraordinarie manner Exod. 19. did command them to be prepared extraordinarily by which practise of his he declared that in the ordinarie ministerie of the word there ought to bee some ordinarie preparation if wee will bee partakers of it with profite The ground is prepared for the seede the stomacke for meate the whole bodie for phisicke this is the immortall seed 1. Pet. 1.23 whereby we are begotten into an assured hope of a farre better life This is the food and phisick of our soules whereby our life is preserued and we kept from eternall death therefore we must bee prepared for it The want of which preparation is the cause that the word is so vnprofitablie heard of a great many And this is so much the more diligently to be marked because it is so little known lesse practised in the world For if the daye were as long againe as the longest in the middest of Sommer a great many would spend away the time I know not how and neither at home nor in the way nor at the Church thinke to prepare themselues one whitte And if they haue made a few prayers at their first comming in then if seruice bee not begunne they are as ready to talke of any worldly matter with any that will giue them the hearing as euer they were if it were halfe an hower together yea though the minister be there vntil he begin the first word for want of which preparation either they can receiue nothing or it dooth them no good which is the very chiefe cause of so much fruitlesse hearing of so many good sermons as is euery where that they which otherwise haue good wits and great affections here are both senselesse and without feeling so that they sit more be like stockes then men conceiuing no more then the very stooles they sit vpon carrying away no more then they brought with them And if it be not so what is the cause that many reasonable men hearing one man at one time speaking one and the same worde of God so plainly that if it were possible young children might vnderstand it some shal so greatly profit by it Matth. 11.19 that wisedome should be iustified of her children others shall so meerely not conceiue one word as though they had been deaffe a sleepe or in a trance or starke dead all the while And that it is so indeed let the intolerable ignorance of men euery where after this long preaching of the word Vnder the most happie raigne of her gracious Maiestie whome God still long preserue to that ende and ad as many happie yeares vnto he raigne as may be speake for it and see whether wee complaine before wee haue cause Nay let mens owne wofull experience tell themselues that when they haue most prepared themselues they haue most profited by the publicke ministerie and contrariwise then haue they been most vnprofitable at it when they haue come most vnreuerently and vprepared to it In so much that a man of meaner giftes shall some times bee more profitable to them when they are thus prepared then another that hath more excellent graces at whom they may well wonder but receiue no profit by him when they be not propared for it I know the Lord is mercifull and he doth not alwayes deale with men according to their deserts therefore many times when they come vnprepared he blesseth his owne ordinance vnto thē Matth. 28.20 that he might performe the trueth of that promise which hee hath annexed vnto it and his mercie is aboue al our sinnes but how can men looke for any such thing ordinarilie And doth he not it vnto them to teach them that he would bestow vpon thē greater mercie by these meanes if they would prepare themselues for it How wee out to prepare our selues before wee come to the Church But how shall men prepare themselues Surely first of all let them bee perswaded that they ought to prepare themselues and this is the beginning of their preparation then let them examine themselues not onely how they haue spent the weeke past and euery daye in it calling themselues to an account before God what sinnes they haue committed day or night to bee humbled for them what benefites receiued that they might bee thankefull and what dueties they haue done that they might bee comforted therein all which though they bee shortlie spoken they are not so soone done here is not so much neede of a good capacitie to conceiue as a good conscience to practise but also generally what is their estate what graces they want what bee their sinnes past what their infirmities present and because the Lorde hath appoynted his worship to comfort vs ouer these let vs pray vnto God before hand that the prayers of the Church might be directed the Minister of the word so